2. Āhāravagga — Tripiṭaka Reader

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Saṁyutta Nikāya 12.15

Linked Discourses 12.15

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2. Āhāravagga

2. Fuel

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Kaccānagottasutta

Kaccānagotta

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Sāvatthiyaṁ viharati.

At Sāvatthī.

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Atha kho āyasmā kaccānagotto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā kaccānagotto bhagavantaṁ etadavoca:

Then Venerable Kaccānagotta went up to the Buddha, bowed, sat down to one side, and said to him:

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“‘sammādiṭṭhi sammādiṭṭhī’ti, bhante, vuccati.

“Sir, they speak of this thing called ‘right view’.

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Kittāvatā nu kho, bhante, sammādiṭṭhi hotī”ti?

How is right view defined?”

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“Dvayanissito khvāyaṁ, kaccāna, loko yebhuyyena—atthitañceva natthitañca.

“Kaccāna, this world mostly relies on the duality of existence and non-existence.

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Lokasamudayaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke natthitā sā na hoti.

But for one who truly sees the origin of the world with right understanding, the concept of non-existence regarding the world does not occur.

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Lokanirodhaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke atthitā sā na hoti.

And for one who truly sees the cessation of the world with right understanding, the concept of existence regarding the world does not occur.

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Upayupādānābhinivesavinibandho khvāyaṁ, kaccāna, loko yebhuyyena.

This world is for the most part shackled by getting involved, grasping, and insisting.

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Tañcāyaṁ upayupādānaṁ cetaso adhiṭṭhānaṁ abhinivesānusayaṁ na upeti na upādiyati nādhiṭṭhāti: ‘attā me’ti.

But if—for all that getting involved and grasping, mental fixation, and insistence and underlying tendency—they do not get attracted, grasp, and fixate on the thought, ‘my self’,

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‘Dukkhameva uppajjamānaṁ uppajjati, dukkhaṁ nirujjhamānaṁ nirujjhatī’ti na kaṅkhati na vicikicchati aparapaccayā ñāṇamevassa ettha hoti.

they’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Their knowledge of this is independent of others.

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Ettāvatā kho, kaccāna, sammādiṭṭhi hoti.

This is how right view is defined.

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‘Sabbamatthī’ti kho, kaccāna, ayameko anto.

‘All exists’: this is one extreme.

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‘Sabbaṁ natthī’ti ayaṁ dutiyo anto.

‘All does not exist’: this is the second extreme.

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Ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti:

Avoiding these two extremes, the Realized One teaches by the middle way:

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‘avijjāpaccayā saṅkhārā;

‘Ignorance is a requirement for choices.

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saṅkhārapaccayā viññāṇaṁ …pe…

Choices are a requirement for consciousness. …

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evametassa kevalassa dukkhakkhandhassa samudayo hoti.

That is how this entire mass of suffering originates.

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Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;

When ignorance fades away and ceases with no residue left behind, choices cease.

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saṅkhāranirodhā viññāṇanirodho …pe…

When choices cease, consciousness ceases. …

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evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.

That is how this entire mass of suffering ceases.’”

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Pañcamaṁ.